Trinity Sunday (The Most Holy Trinity)

Trinity Sunday (The Most Holy Trinity)

15^thJune 2025

Lectionary Readings: Prv 8:22-31; Ps. 8:4-9; Rom 5:1-5; Jn 16:12-15

Theme: God is One and Unique!

The Unity of Trinity (Listening to the tradition of Israel in the Church by Fr. Pierre Lenhardt,NDS) gives me more understanding about God’s Unity: what precedes this and gives it its foundation. Human understanding first grasps numerical Unity and only later comes to grasp the ontological Unity of God. However, the term “Trinity” may not appear in the Bible, yet the scriptures consistently emphasize the oneness of God. This raises an important question: why does the church dedicate a certain Feast to exploring a theological concept that can seem abstract and may feel distant from many believers’ daily lives? As Catholic Christians, we embrace the mystery of the “Holy Trinity” with deep faith and understanding. We recognize God as our Father, the creator of the universe (Shekhinah), and strive to foster a personal and intimate relationship with Jesus as a beloved Son. Therefore, we also rely on the Holy Spirit (Bat Kol) to guide us in our everyday decisions and interactions. This teaches us that when the Christian faith is affirming the God who is Trinitarian, it is affirming the unity of God and not his division. God is trinity because He is One. Its diversity in form, teaches about its uniqueness and not the other way around. Therefore, the dogma of the Trinity (Father, Son and Holy Spirit) should be understood as the dogma of the Oneness of God.

     Although the mystery of the three persons in one God can be challenging to grasp, we are united in our journey of faith. Many of us may have questions or uncertainties, but we share a common heritage with the early Jewish Christian disciples and the writers of the New Testament, who affirmed that the God, Jesus referred to as His Father—the God of Israel—is also our God. This reinforces that Elohim is ONE. The Word of God is defined by Scripture and its orality. Jesus and his messiahship and even his death and resurrection are presented and affirmed in the New Testament ‘according to the Scriptures’, that is, not necessarily according to what is written, but according to orality, as the Word of God, which was part of Jewish religious life of their time.

     Understanding the significance of this “oneness” is essential. In Jewish tradition, “one” conveys not only uniqueness but also wholeness, completeness, and being undivided. Embracing this concept can help deepen our faith and enhance our relationship with God as we navigate our spiritual journeys together.        Within the Jewish concept of the Unity of God there is a deep trinary element which can create a bridge between Jewish and Christian Theology. (Ibid page 1-122) While affirming God’s oneness, the Old Testament offers implicit hints of the Trinity through its portrayal of creation, divine self-references, and theophanies. Though not explicit, these subtle signs lay the groundwork for the New Testament’s fuller revelation of the Father, Son, and Holy Spirit, showing early traces of plurality within the Godhead. In the account of creation presented in Genesis, the manner in which God brings the universe into existence is characterized by a threefold pattern. Firstly, creation begins with direct fiats, where God commands, “Let there be…” (cf. ETZ HAYIM Gen 1:3, 6, 9 p 3-6) and God’s creative activity involves separation, as seen in the division of light from darkness, and water from dry land (cf. ETZ HAYIM Gen 1:4, 7 p 3-6) and we can discover more Hebrew Texts. The Hebrew Testament’s revelation of the Trinity is not explicit but implicit, with various texts and themes suggesting a plurality within the Godhead. While the HolyTrinity firmly establishes monotheism, it also contains hints of a more complex divine nature, as seen in the manner of creation, theophanies, and the self-referential language of God. These subtle indications align with the fuller Trinitarian revelation found in the New Testament. Even without explicit references to the Trinity in the Hebrew Testament, the truth of the Trinitarian doctrine is fully justified by the New Testament, where the Father, Son, and Holy Spirit are revealed in clear relational terms. The NT’s vindication of the Trinity completes the implicit hints found in the Holy Trinity, presenting a coherent and unified understanding of God’s triune nature.

The doctrine of the Trinity stands as a profound cornerstone of the Catholic Church, embraced since the early centuries of the Common Era. It reveals that within the unity of the Godhead, there are three distinct Persons: the Father, the Son, and the Holy Spirit. These Three Persons are not just separate; they embody a divine harmony, united as one God—the “consubstantial Trinity.” (See The Dogma of the Holy Trinity; No. 253, page 75, Catechism of the Catholic Church.) As we explore this sacred teaching, we will also celebrate the insights of the Church Fathers and the early ecclesiastical writers.

     In the ante-Nicene period, the profession of Trinitarian faith blossomed. While early expressions of this belief may have seemed vague, they laid the groundwork for deeper understanding. In those first two centuries, the Church enjoyed a peaceful confidence in the Trinitarian dogma, feeling secure from the challenges posed by Gnosticism and Marcionism. The Trinitarian faith was steadfast, affirming the unity of the divine nature, the real distinction of the Persons, and their perfect equality. Though a systematic exposition had yet to emerge, the essence of this truth pulsed with life and inspiration.

     The first reading for today, from the Book of Proverbs, beautifully illustrates the personification of Wisdom, an essential attribute of the Holy Spirit that was present at the dawn of creation. In Judaism, Wisdom is closely aligned with the Torah, which plays a vital role in defining both the essence and existence of the universe.

 This raises an intriguing question: Can we ever fully comprehend the nature of God? Given the complexities of divine nature, it becomes evident that no single name can encapsulate what God truly is. Tradition wisely refers to God as “ineffable” and “unnameable.” These characterizations do not imply that God is beyond understanding; rather, as the First Vatican Council points out, ‘God surpasses all our thoughts and expressions about Him.”

     The concept of God’s “inexpressibility” is rooted in His infinite nature. St. Ambrose insightfully notes that “We cannot enclose in our narrow discourses the greatness of an immense God, of whom there is no end.” Additionally, St. Gregory of Nyssa reminds us that “the only name that is appropriate for God is to believe that God is above every name.” This acknowledgment of God’s transcendence emphasizes that He cannot be fully contained within any name or concept, and this very quality underscores His greatness, which invites us to explore and deepen our understanding of the divine mystery.

     Vatican Council II beautifully expresses that the Church “believes and confesses that there is one true and living God […] Almighty, Eternal, Immense, Incomprehensible, and Infinite in intelligence, will, and perfection; who, being one, sole, absolutely simple, and immutable spiritual substance, is truly and essentially distinct from the world.” The Vatican Commission for Religious Relations with the Jews (NOSTRA AETATE No. 4) invites Christians to explore the profound relationship between the Torah and Christ, each recognized as the Word of God by Jews and Christians, respectively. In a remarkable declaration, it proclaims that “Jesus Christ can be considered the living Torah of God.” This acknowledgment honors the vital role of the Torah in Jewish life and celebrates the spiritual connection between Jews and Christians, united by their unique yet intertwined beliefs in the Word of God.

 The Gospel for today promises that the Spirit of Truth will guide us to the fullness of truth. A vital aspect of this truth is recognizing that rabbinic Judaism and Christianity emerged from the same rich soil of Second Temple Judaism. NOSTRA AETATE No. 4 affirmed this reality, yet the depth of understanding it calls for is still unfolding. Perhaps the document from the Vatican Commission marks a significant step toward illuminating the profound truths about the relationship between Judaism and Christianity, especially as we commemorate its 60th Anniversary (October 28, 1965).

     The Shekhinah embodies divine indwelling, holding a significant place in Jewish literature and theology. The concept of the Holy Spirit, or “Ruah ha-kodesh,” is essential in rabbinic literature, particularly in the realm of prophecy, which stands as an important pillar within the faith. This resonates deeply within the Christian understanding of the Trinity. In Patristic Christianity, the Holy Spirit was seen as dynamically active in the Church through prophecy and the gifts of the Spirit, leading to the development of Trinitarian thought, wherein the Holy Spirit is revered as one of the three persons of the Trinity.

     Fr. Pierre (Ibid. P 123-183), eloquently discusses the Bat Kol, or heavenly voice, linking it to the divine voice resonating throughout the Gospels, particularly during Jesus’ Baptism, recognized by the Church as the Holy Spirit. While Israel and the Church each hold a distinct place in God’s divine plan, both are defined by the proclamation of the unity and absolute uniqueness of God. As believers, we are called to pursue a complete union and engage in meaningful dialogue between Jewish traditions and Christian theology.

For Reflection and Discussion:

1. In what ways do the titles of the Torah and Jesus Christ contribute to a joyful and enriching sense of identity for Jews and Christians? Additionally, can you identify other biblical passages that illustrate the presence of Wisdom or the Spirit during the act of creation?

2. It’s inspiring to witness the unique ways in which Jews and Christians express their views on God. Can these perspectives unite, guided by Nostra Aetate No. 4?

Bibliography: ETZ HAYIM, Torah and Commentary:  The Rabbinical Assembly, The United Synagogue of Conservative Judaism, 1999; The Catholic Study Bible 3rd Edition; The New American Bible, Saint Joseph Edition/R. Letham, The Holy Trinity: In Scripture, History, Theology, and Worship, Phillipsburg, NJ, P&R Publications, 2004, p.18ff.;Non-Catholic critics in fact maintain that the Trinitarian dogma was established in the Church after the Council of Nicaea I. the Council of Nicea added nothng to the revelation, but only notable clarifications were made in the exposition of the doctrine. The Council did not invent a new doctrine.; Vatican Council I, session III, Chap. 1.; De fide 1, 10; PL 16, 543A.; Contra Eunomium, 12; PG 45, 1108C.; www.vatican.va/NOSTRA AETATE

This week’s Sunday Liturgy Commentary was prepared by
Dunhill Malunar Timkang, Jerusalem-Israel, Bat Kol Alumnus: 2023

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